had their good points. Habits of industry and settled occupation could not fail to confer their proper benefits on tribes who could easily imitate the practices of the strangers whom they were emulous to equal. The progress of the industrial arts has always been regarded as one of the chief means by which civilisation has tempered the ferocity of war among barbarous tribes, and in this way the colonisation of New Zealand was not slow in making itself felt. Another way, however, in which contact with the white man influenced native warfare has a less pleasing side. In the days when the New Zealanders were ignorant of the use of fire-arms there was not sufficient difference between the weapons used by contending tribes to cause any permanent superiority on either side. But when intercourse with Europeans had familiarised them with the use of gunpowder the case was altered. Those tribes who came into most frequent contact with the new settlers were the first to be furnished with this new means of gratifying their hostile jealousies, and, consequently, soon obtained a superiority that resulted in the extinction of their less fortunate rivals. The introduction of gunpowder into European warfare, it is generally thought, had, amongst other results, one which at first sight seems paradoxical the diminution of bloodshed. But in a ruder society than that of medieval Europe difference of circumstances yielded a difference of effect. Even the least enthusiastic supporter of the aborigines will hardly maintain that the extinction of whole native tribes is compatible with the teachings of humanity and the Gospel.

In alluding to the political troubles which arose in New Zealand out of contests between the settlers and the natives as to the possession of land, Bishop Williams pays a compliment to the versatility of the clergy of the Roman Church. The Bishop, however, is too staunch a Protestant not to ascribe that versatility to the direct inspiration of the Evil One. Doubtless the antagonism of rival Churches has been a grievous hindrance to the spread of Christianity in New Zealand, as well as in other Mission fields, and the blame is probably to be equally divided between the opposing teachers. But it seems strange that the antagonism between Catholic and Protestant has been pushed so far in New Zealand as to have produced a veritable public discussion between hostile champions. The evils of sectarian hatred do not necessarily include the instruction of Maori Christians in the arts of theological controversy; Bishop Williams relates the following account of a discussion in which he himself took part :

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"The priest, speaking of the Apostle Peter as the Head of the Church at Rome, and declaring that the authority of the keys was delivered to him, I remarked that there was no proof that Peter ever went to Rome, unless it is admitted that where he says, at the close of his first epistle, 'The Church which is at Babylon saluteth you,' Babylon was intended for Rome, as being the chief city of the world. 'Of course it means Rome,' he said, and Peter was at Rome when he wrote his Epistle.' This was an admission the force of which had not occurred to him; and I directed the audience to refer to the 18th Chapter of Revelation, where they would read something about Rome under the name of Babylon, from which it might be gathered that the time was hastening on when her end would come, and the cry would be uttered, 'Babylon the Great is fallen-is fallen.' It was at the end of the year 1849, and I was able to add- We have just received news from Europe, which tells us that a large body of troops from the nation to which the priest belongs has lately entered Rome, and it is possible that the doom of Babylon is at this yery time being carried

out.'

One cannot help wondering that in a book published in 1867 its author should relate, with evident satisfaction, so unsuccessful an attempt at explaining the Apocalypse by reference to the history of 1849.

There will be more general sympathy with the regret expressed by the Bishop at the obstacles to the growth of the Church which the wars between the natives themselves, or between them and the English settlers, from time to time interposed. But even in those cases there was some ground for satisfaction in the frank and manly spirit which was at times exhibited by the natives, and which it was impossible not in some degree to attribute to the influence of Christian teaching. An illustration of this was furnished in the case of Heke, a young chief of bold and impetuous disposition, who had often gained renown for his intrepidity. Some time prior to the arrival of Governor Hobson, who negotiated the treaty of Waitangi, he had been a candidate for holy baptism, and his fierce disposition seemed subdued. Though at first opposed to the treaty, his objections were eventually overruled, and he was one of its first signataries; but soon afterwards the Maories began to regard the English Government with jealousy. They were taught by some of the foreign residents that the English flag floating over the town of Kororareka was the sign of slavery. The patriotism of Heke was roused, and he only waited an opportunity for trial of his strength. He had not long to wait:

“The native wife of an Englishman, living at Kororareka, made use of offensive language respecting Heke's brother. Heke at once col

lected a party of about seventy men, and went to demand payment. He asked for a boat, which was valued at five pounds; and the police magistrate recommended that the boat should be given; but the woman's husband refused to make any compensation. This was on Saturday; and Heke declared that if his command was not complied with he would cut down the flagstaff. He remained quiet during Sunday; but early next morning his threat was put into execution, and then he quietly withdrew."

There is not, perhaps, much in this, except that it illustrates (a fact which Missionaries in New Zealand seem frequently to have remarked) the respect for Sunday that the natives retained, even when the new faith began to lose its hold upon them, and when native instinct and custom would have caused them to act irrespective of it. Another incident in the war which followed, though equally trifling in itself, serves to exhibit the same diminution in native ferocity. The Bishop writes:

"It was a war especially against the flagstaff as the sign of their subjection, and against the military who were to protect the flag. Little violence was done to the settler, and at Kororareka the natives said to the civilians, 'Why do you carry arms? we are not come to fight with you.' And when the town was abandoned, they urged the settlers to come and fetch away their property, and many of Heke's men actually assisted them in carrying goods to the boats."

Circumstances like these cheer the hearts of missionaries, and great is their thankfulness to their Master for the least success in their efforts for His glory, which the narrative of these little things displays.

Of more permanent interest is the Bishop's account of the New Zealander's idea of a future state. In no other part of his book does he enter into an equally full statement of native ideas and customs.

"The place to which the departed went was the Reinga, the road to which lay over the extreme point of the North Cape, from which the spirits plunged into the sea, and there found their way to this abode of happiness, where all earthly enjoyments were to be allowed them in their fullest extent. Mr. Puckey, who was now stationed at Kaitaea, was about to visit a small tribe living near the Cape, who were a vanquished remnant of Te Aupouri tribe. He took with him six natives, and Paerata, an old chief, as guide. This once bloodthirsty warrior, who was partly the means of annihilating this tribe, was now in the way to become as bold and useful in the cause of the Redeemer as he had been desperate in the service of Satan. Whiti, a very aged chief, hearing that the party was intending to explore Reinga, communicated the fact to another chief, who said to Paerata, 'I am come to

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send you and your white companion back again, for if you cut away the aka* of the Reinga, the whole island will be destroyed.' Finding that they were bent on proceeding, he said, 'Don't suffer your friend to cut away the ladder by which the souls of our forefathers were conveyed to the other world.' The whole body of the New Zealanders, although composed of many tribes, who for the most part were living in malice, hateful, and hating one another, yet firmly believed that the Reinga was the one only place for departed spirits. They supposed that as soon as the soul left the body, it made its way with all speed to the western coast; the spirit of a person who had lived in the interior took with it a small bundle of the branches of the palm tree, as a token of its place and abode; if of one who lived on the coast, the spirit carried a kind of grass which grows by the sea side, and left it at different resting-places on its road to the Reinga."

In conclusion, we will make one more extract:

"The manner in which matrimonial connexions were wont to be arranged was most objectionable, and it was desired that a change should be introduced. It was not customary to ask the consent of the bride. If only that of her relations or her friends could be secured, it was sufficient. But those who had lived for any length of time with the families of the Missionaries felt that this course was improper, and though as yet there were no Christian natives upon whom the marriage service would be binding, yet it was desirable that some other way should be followed, more in agreement with the Christian rule. Pontu, who had lived in the settlement from its first commencement, delivered a note to Mr. Williams, in which he expressed a wish to take one of the native girls to wife, but said he could not ascertain the lady's mind upon the subject, and asked the question might be put for him. The suit was favorably received, and in the course of a few days, on occasion of the arrival of the lady's father, he requested that his bride might be delivered up to him. Tauweke was accordingly sent for, and asked if she was willing that the ceremony should take place. Her manner on the occasion excited much amusement. She commenced by whimpering; but after some time she gave her consent, and by her permission the bridegroom and groomsman were called in, and informed of what had passed. It was explained that it was much more proper that their mutual consent should be written on paper than that they should follow their native custom. Pen and paper, therefore, having been prepared, Tauweke was asked if she were willing to become the wife of Pontu. It was long before the wished-for 'yes' could be obtained. A similar question was then put to Pontu, and he, considering it necessary to take as much time for reflection as the young lady, allowed a pause of more than ten minutes to elapse. At length Hori, the groomsman, said he would

* The aka was the root of a tree projecting out of the rock at the extreme promontory of the North Cape, by the help of which the spirits made their descent into the Reniga.

March 1, 1867.

speak for him; but he was told that would not answer the purpose. Pontu at length spoke for himself. The formal signature was then made, which, it was hoped, would have some effect in binding the parties to the engagement,"

WAIFS AND STRAYS,

THE MAORIES.

(From a CORRESPONDENT.)

A FEW days ago I engaged a lot of Maories to do about two thirds of a mile of fencing by contract. A complete village was forthwith erected on the ground; and before the evening of the next day Maories in their red blankets, women in garments yclept roundabouts, and children screaming and playing with dogs, pigs, and cacaws (a kind of parrot), were sitting round the blazing fires; and boys eating roast potatoes, or roving about among the numberless little huts of tollard bark which had sprung up during the day. Such an encampment is a most picturesque scene at night, when the bright fires are flashing on the dusky faces gathered round them. The slow nasal dirge in which. they usually indulge at such a time, taken up by one and another in parts, and occasionally by all in chorus, strikes with a sound of melancholy on the ear of the listener, which seems in keeping rather with the darkness of their native woods, which the fires throw into deeper shade, than with the merry faces of the singers. They have worked hard, and to-morrow will see the fence completed-a network of thin saplings, impervious almost to a sparrow, and as high as any chin, or 4 feet 10 inches in height.

About this part the Maories are rapidly dying out-measles among the younger, and cough and influenza among the older ones, carrying off numbers of victims every year. They have a prophecy that their race will disappear with the fern, and seem quite reconciled to the prospect of their extinction.

Some of them are not unpleasant men to have dealings with, and such a one is the chief of the gang now at work here; he fulfills his contract to the letter, and is civil and obliging.